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End, that we may pass through into an as a passing Bird, that is pleasant to the
unchangeable eternal Eftate ; fruly, of all Eye, gets of a Beholder, while it is in its
Things it is moft concerning and weigh. Flight: The Shortaess of the Day should
ty, what Way we choose to this Jour make us double our Diligence, and put on
ney's End : Seeing the Time is mort, in the harder in our Walk or Race, that so
which we have to walk, and it is uncer. we may come in Time to our Place of
rain too, we ought, as she Apostle Peter Rest; and that same should make the Paf-
speaks, give all Diligence ; as long as renger give an overly and passing Look to
the Day remains, we should drive the all Things that are by the Way, and which
harder, left that eternal Night overtake he must of Necessity leave behind him.
us. The Shortness and Uncertainty of Seeing these Things then are. so impor-
· Time Tould constrain us to take the pre- tant, let us draw our Hearts together to
sent Opportunity, and not to let it Nip over conlider what the Lord speaks to us in
as we do ; seeing it is not at all in our this Word, for in it you have two Ways,
Hand, either what is paft, or what is to and two Ends, opposite and contrary Ways
come, the one cannot be recalled, the o- and Walks, and as contrary Ends; the
ther is not in our Power, to call and bring Ways are, walking after the Flejb, and
forward, therefore the present Moment walking after the Spirit; the Ends to
that God hath given us, should be catch which they lead, are Death and Life.
ed hold on, and redeemed, as the Apostle We spoke something of the Ways, and the
speaks, Eph. v. 16. We should buy it wide Difference that is between them,
at the dearest Rate of Pains and Expen- what Excellency is in the one beyond the
ces, from all those vain, impertinent, and other ; - but truly it is hard to persuade you
trifling Diversions, that take it up, that to leave off your accustomed Ways and
we may imploy it as it becomes, suitable Walks, because your inward Sense, and
to Eternity that is posting on. And then, the Inclination of your Hearts is wholly
as the Shortness of it makes it the more perverted and corruped by Nature. You
precious and considerable, in regard of the know the moving Faculty is fubordinate in
End of it, Eternity ; as the Scantiness of its Operations unto the knowing, feeling.
a Thing increases the Rate of it, so that and apprehending Faculties: The loco
fame Consideration should make all world- motive Power is given for a Subsidiary and
ly Things, that are confined either in their Help to the apprehensive and apperitive
Being, or Use, withio it, to be inconfider-Powers, because Things are convenient
able, as Paul, 1 Cor. vi. 29, 30, 31. and disconvenient, good or evil, to the
thews, feeing the Time is foort, it re Nature of the living Creature, without
mainetb, that we should rejoice, as lit ; and it could not by meer Knowledge,
not rejoicing ; weep, as not weeping; or Desire, or Hatred of Things, either
buy, as if we polesed not ; use the come into Possession of them, or eschew
World, as not abusing it : Seeing all its them; therefore God hath given them a
Worth is to be efteemed from the End Faculty of moving themselves to the Pro-
of it, Eternity, never ending; then cer- fecution and Attainment of any apprehend-
rainly whatfoever in Time doth not reached Good, or to the eschewing and Aversion
that End, and hath no Connexion with it, of any conceived Evil. Thus, when
we should give it but fuck Entertainment, Beafts favour or smell that Food which

is fit for them, theit Appetite ftirs them and Spirits be purged, and your Taste be up to Motion after it, to obtain it. Now, pure and uncorrupted. It is certainly up

I lay, if this inward Sense be corrupted, on this Ground, that our Saviour puts such then Things that are destructive will be Chara ters upon the way to Heaven and conceived good, because they are suitable Hell, to Life and Death ; the one is to that corrupt Humour or Quality that Atrait and narrow, and few walk in it, possesses the Senses ; and thus all the the other broad and easy, and many Motion and Walk will be disordered. walk in it, Mat. vii. 13. Certainly, it is The Truth is, my Beloved, our Spirits not the Way in itself limply, that admits and Minds are infected with a poisonable of such a Motion, to speak properly, as the Humour, Aeshly Passions and Lusts are Thing is; the Way to Life, by the guiding predominant naturally ; and, as in them of the Spirit, is easiest, plainest, shortest that are in a Fever, their Organs being and broadeft : It hath all the Properties distempered with a bitter unfavoury Hu- of a good way, nope so pleasant and mour, the pleasantest Things seem unsa plain ; how sweet and pleasant Sights all voury, because not luitable to that pre- the Way! 'Tis an Alley of Delight ; the dominant Humour ; even so it is with Way of his Commandments it wants you by Nature. That which puts all upon not Accommodation in it to refresh the Motion is out of course, fince the first Traveller ; the most delightful Company Distem per of Man ; your Spirits and is here : the Father and the Son, wha Minds are fleshly and carnal, they have fought no other Company from all Eterstrong and deep Impression of all the Lufts nity, but were abundantly satisfied and that are in the Body, and are accordingly rejoiced in one another : This Fellowship affected; and therefore you cannot fitly the Christian hath to folace himself with, judge what is good or evil for you, but ac. and he is admitted to be partaker of that cording to these, Ifa. v. 20. You muft Joy. There is nothing that doch disburcall evil good, and good evil, bitter den the Soul fo of Care and Anxiety, nosweet, and sweet bitter, because you are thing doth rid a Man of so many Perplexialready prepoffefled thus. And therefore ties and Troubles as this Way. But the the Ways of the Flesh, those Paths that Way of Sin in it self is most laborious, lead to Destruction, you cannot but look | moft difficult: It bath infinite By-ways that on them as pleasant, because they fuit and it leads a Man into, and he must turn and please your corrupted Sense or Spirit ; and return, and run in a Circle all the Day, B this disordered Savour or Smell of some all his Time, to satisfy the infinite Lusts fragrane Perfume in the Ways of the and insatiable Desires of Sin. O! how Flesh, puts you upon walking in these painful and laborious is it to fulfil the Ways; and being thus poffessed and en Lufts of the Flesh? How much Service 8?ged, you cannot but stop your Ears to doth it impose? How serious Attention ? alt contrary Persuasions; you think it a. What perplexing Cares and tormenting gainft your Sense and Reason, to tell you Thoughts? How many Sorrows and that these are loathsome and unfavoury, 'Griefs are in every step of this Way ? and th:the other Ways of Wisdom and Do you not perceive what Drudges and Spirit, are Pleasanıness and Peace. I say, Slaves Sin makes you? How much Layou cannot be'i-ve this, till your Hearts bour you have to satisfy your Lusts? And


you are always to begin, as near that inordinate Lusts, that have swelled fo which you feek in the End of your Years, immeasurably towards narrow and scanty as in the Beginning. How thorny, how Things? The true Latitude of the Way of miry is the way of Covetousness? Are the Flesh is not great, for it is all inclosed you not always out of one Thorn into within poor, lean, narrow, created Ob. another, and cut alunder, or pierced jeets ; but because the Imagination of through with many Sorrows, 1. Tim. vi. Men supplie's what is wanting really, and 10. Mat. xiii. 22. Is that a pleasant and fancies an infinite or boundless Extent of casy Way, I pray you, that makes all your Goodness in these Things; therefore the Sorrow and your Travel Grief, and suf Sinner walks easily, without ftraitning to fers not your Heart to :ake rest in the his Flesh, it is not pinched in this Way of Nigbt ? Eccl

. ii. 22, 23. What Pains of Aeshly Lufts. But alas! the Spirit is woBody? What plotting of Mind? What fully straitned, fettered and imprisoned, Labour and Vexation of both, muft a Sin though it be not sensibly found. ner have as his constant Attendance in this

What is the Reason then that so many Way? The Way is intricate, deep, unpas walk in the Way to Death; but because fable, that leads to that Satisfaction you their Flesh finds no straitning, no Pressure desire to your Lusts ; your Desires are in it? It is an easy way to their Natures, impotent and impatient, the Means to because suitable to the Corruption that is carry you on are weak and lame, noways in them ;. therefore Men walk on without accommodate or fit for such a Journey ; Consideration of what follows: 'Tis like and this puts you always, as it were, on the a Descent, or going down a Hill, and so Rack, tormented berween the Impatience easy to our Fieth. On the other Hand, of your Lufts, and the Impotency of the Way to Life, after the Spirit, is an Means, and Impossibility to fulfil them. Ascent upward, and it is very difficult to Desires and Disappointments, Hopes and our earthy and lumpish Flesh. Our SpiFears, divide your Souls between them : rits, by Communion with and Subjection Such is the Way after the Flesh, an end to the Flesh, are made of an earthly Qualefs Labyrinth of Woes and Miseries, of lity, near the Element of the Flein, and Pains and Cares, ever while here. fo they bow naturally downward; but if

But these Ways receive such Names once they were purified and purged, and from the common Opinion and Appre- unfettered by the Spirit of God, and rehension of Men, because of our Flesh, stored to their native Purity, they would which is predominant; the Way after more easily and willingly move upward, the Fler being suitable to it, though in as you see the Flame doch: And till this itself infinitely more toilfome, seems easy be done in you, we cannot expect that you and plain ; but the Way after the Spirit will willingly and pleasantly walk in these seems strais, narrow, toilsome and la- pleasant Walks after the Spirit ; your borious. Though there be infinite more Walk will never be free and unconstrainRoom in the Way to Life, because ited in the Paths of Godliness. leads to that immense universal Good, it from some external Motives and Impulfes, expatiates towards the All-fulness of move upward for a Season, in some parGod ; yet to Flesh, how narrow and ticular Duties of Religion, as a Stone cast Itrait is it, because it cannot admit of these up; but as that Imprellion is not from an

You may,

inward Principle, so it will not be con disingage them from lower Consolations. ftant and durable, but you will fall down. This World is like the pestiferous Lake of to your old Bvals in other Things, and Sodom, that kills all that Aies over it, and move quite contrary, when the external makes them fall down into it. If we Ay Impression of Fear or Favour, of Çus. low upon the Surface of it, we cannot tom or Education, or such like, wears think but that the spiritual Life will be out. But the true Christian hath a Spirit much extinguished. But to prevent this, we within him, the Root of the Matter in would take our Flight straight upward afhim; this carries him upward in the Ways ter the Spirit, (for that is the proper Mo. of Obedience, after the Motions and Di- tion of the more pure and Spiritual

. Part of rections of God's Spirit. At the Begin- this World) and give no rest, till we be ning, indeed, it is strait and uneasy to his out of the Reach of that Infection, till you, Flesh, but the Difficulty is overcome, if be fully escaped the Pollutions of the once you begin well : The Beginning (as World, you use to say) is the Half of the Whole. But if you cannot be persuaded to come Truly, to be well entred, is half Progress, off this Way, that seems so pleasant to afterward the bulklome and burdensome your Flesh, that Way which is the very Lufts of the Flesh are ftript off, at least Course of the World, (for these are joinin a greater Measure, and then the Spirited, Epb. i. 2.) Then I beseech you, moves easily and willingly ; this Walk Atand fill, and consider whither it will becomes a Recreation, that at first was a lead ; do but stop a little, and bethink your Labour. Now Delight and Defire are as felves fadly and seriously, whither this Wings to mount the Soul aloft: Now will take you, where it shall end. And. 'tis the good Pleasure of the Soul to Walk truly that is dreadful, the End of it is to all Well-pleasing. Indeed the Way Death, a never-ending Death. I am sure, of this world is dirty and filthy ; and if you were walking by the way, and one therefore a Christian had need to watch came and told you gravely and seriously, continually, and to gird up his Loins, that that that Way is full of dangerous Pits, his Thoughts and Affections hang not that there are many Robbers in it, waitdown to the Earth, else they will take up ing to cut your, Throat, you would count niuch Filth, and cannot but clog and bur- the Admonition worthy of so much Noden the Spirit, and make it drive heavily tice, as to halt and consider what to do : and Nowly, as Pbaráoh did his Chariots But now, when the Lord himself, that dewhen the Wheels were off. We had need serves infinite more Respect and Credit to fly aloft above the Ground, and not to than Men, gives you Warning once, and come down too low near it, thinking often, Day after Day repeats this Admowithal to double out our Journey, for we nition 'to you, sends out many AmbassaThall find, that because of the Remnants dors to call you off, makes this Word to of Flesh within us, that this World hath a sound daily in your Ears, Ob! why will magnetical attractive; Vertue to draw us you die ? Sucb Ways lead down 10 the down to it, if we be within the Sphere of Chambers of Death and Hell; to be its Activity. It is not good coming near carnally minded, in the Iffue, is Death, Fire with Flax ; we would endeavour whatsoever you may promise to your to keep our Hearts at mucb Distance, and selves. I say, when he makes a Voice to


accuinpany us in all our Walkings, this is find it by so many Experiences. Your not the way that leads to Life ; why do Way proves that you do not believe it, you not think it worthy of so much Con- that Death is the End of it; and then lideration, as once to stop and lift your your Words, évidence that you do not Progress, till you examine what will come believe, that you are Unbelievers of that. of it? Are we fo credulous to Men, and O! how desperate is the Wickedness, and Mall we not believe God, who is Trutbit how great is the Deceitfulness of the Felf, who affirms it fo constantly, and Heart? The false Prophet that is in every obtests us so earnestly ? Are we so wise Man's Bofom deceives him, that it may and prudent in lefler Things, and thall destroy him. As Satan is a Lier and a we be mad, self-willed and refractory, in Murderer, and murders by lying, fo the the greatest Thing that concerns us eter- Heart of Man is a Self-murderer and Selfnally ? O! Unbelief is that which will destroyer, and that is done by lying and condemn the World, the Unbelief of this deceiving: There is fome Ly in every one Thing, that the walking after, and Sın, but there is this gross black fundaminding of the Flesh is mortal and deadly. mental Ly at the Bottom of all Sin, a Tho'all Men confess with their Tongues Conceit of Immunity and Freedom from this to be a Truth, yet it is not really be Death and Hell; a strong Imagination of lieved; the deep Inconsideration and escaping Danger, even tho' such a way be Night Apprehension of this Truth, makes chosen and walked into, as of its own Na. Men boldly to walk, and violently to run ture inevitably leads to Destruction : And on to Perdition. Did you indeed believe there is something of this bloody murder. that eternal Misery is before you at the ing Flattery even in the Hearts of ChriEnd of this Way ; and would you be so ftians ; therefore this Apostle gives us an cruel to your selves, as to walk in it, for Antidote against it, and labours often to 'any Allurement that is in it? did you repurge it out, by stirring up that Knowally believe, that there is a Precipice into ledge they have received. utter Darkness and everlasting Death at not, that the Unrighteous shall not inbethe End of this Alley ; would the Plea- rit the Kingdom of God ? 1 Cor. vi. 9. sure and Sweetness of it be able to infa Be not deceived, God is net mocked, tyate you, and besot you so far, as to lead for wbat a Man sowerb, that be sball you on into it, like an Ox to the Slaugh-reapbe that Jowetb to tbe Flesh, fall ter, and a fool to the Correction of the reap Corruption, &c. Gal. vi. 7.-8. O! Stocks ? It is strange indeed, tho' you that you might liften to this Word, to neither will believe that Death is the End this Watch-word given you, and stop of these Things, nor yet can you be per: your Course, at least for a Season, to suaded, that you do not believe it. There think what shall be the latter End; know is a twofold DeluGon that puslesses the you not, that such thall not inherit thie Hearts of Men ; one is, a Dream and Kingdom ? Know you not, that the Fancy of escaping Death, tho' they Way to Heaven lies upward ? Know live in Sin; another is, a Dream and you not that your Way lies downward toFancy that they do believe that Death is wards the Flesh and the Earth? Are you the Wages of Sin : We might wonder so far demented, as to think to come to how they confift together, if we did not Heaved by walking juft downward in the


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